(Fol. 35a) How shall the Benediction on fruit be said, etc? Whence do we derive [that benedictions are to be said before eating]? Our Rabbis taught: All its fruit be holy for praises giving unto the Lord (Lev. 19, 24). "We infer that a benediction is to be said before and a benediction after [eating]." "From this, said R. Akiba, "we derive that it is prohibited to a man to taste anything before saying a benediction."
Our Rabbis taught: "It is prohibited to enjoy anything of this world without saving a benediction, and he who enjoys [the least thing] in this world without saving a benediction defrauds [the Lord]. What shall his remedy be? Let him go to a learned man." What can a learned man do for him when he already has transgressed the prohibition? "But," said Raba, "let him go unto a learned man first; study the laws of benedictions that he may avoid sacrilege." R. Juda said in the name of Samuel: "He who enjoys [the least thing] in this world without having said a benediction is considered as if he had enjoyed something of the things dedicated to Heaven, for it is said (Ps. 24, 1.) Unto the Lord belongeth the earth and all that filleth it." R. Levi pointed out the following contradiction: "It is written (Ib. ib.) Unto the Lord belongeth the earth and all that filleth it, and it is also written (Ib. 115, I6.) The Heavens are the Heavens of the Lord; but the earth hath He given to the children of man. It is not difficult to reconcile [these two verses]. The former refers to the time before he pronounced the benediction [it still belongs to Heaven], (Ib. b.) and the latter refers to the time after he pronounced the benediction [then it belongs to man]." R. Chanina b. Papa said: "He who enjoys [anything] in this world without saying a benediction is considered as if he has robbed the Holy One, praised be He! and the Congregation of Israel, for it is said (Pr. 28, 24.) Whoso robbeth his father or his mother and saith it is no transgression, he is the companion of a destroyer. His father, refers to the Holy One, praised be He! as it is said (Deu. 32, 6.) Is He not thy father who hath bought thee; Or his mother, refers to nothing else but the Congregation of Israel., as it is said (Pr. 1, 8.) Hear, my son, the instructions of your father and cast not aside the teaching of your mother." What is meant by He is a companion of a destroyer? R. Chanina b. Papa said: "He is a companion of Jeroboam, the son of Nebat, who has corrupted Israel in their relation to their Heavenly Father."
(Ib. b) R. Chanina b. Papa pointed out the following contradiction: "It is written (Hos. 2, 11.) And I shall take away my corn in its time. It is also written (Deu. 11, 14.) That thou mayest gather in thy corn and thy wine and thy oil. It is not difficult to reconcile [these two verses]. The latter refers to the time when Israel is doing the will of God, and the former refers to the time when Israel is not doing the will of God." Our Rabbis taught: That thou mayest gather in thine corn. (Ib.) Why is this commandment necessary? [Would not the people do it as a matter of course?] Because, it is written (Joshua, 1, 8.) This book of Torah shall not depart out of thy mouth. One may perhaps say that those words are meant literally [that a man must never cease studying], therefore it is written Thou shalt gather in the season, thy corn, thy wine and thy oil, conduct yourselves in regard to them as is the custom of the world." This is according to R. Ishmael; but R. Simon b. Jochai says: "How is it possible, if a man plows in the plowing season, sows in the sowing season, reaps in the harvest season, threshes in the threshing season, and winnows when there is a wind? What will become of the Torah? [For there will not remain any time to study]. "But said R. Simon b. Jochai, "when Israel is doing the will of God then their work is done through others, as is said (Is. 61, 5.) And strangers shall stand and feed your flocks. But when Israel is not performing the will of God, then their work is to be done by themselves, as it is said (Deu. 11, 14.) And thou shalt gather in thy corn in season; moreover the work of other people is done by Israel, as is said (Deu. 28, 48.) Thou shall serve thine enemies." Abaye said: "Many who conducted themselves according to the opinion of R. Ishmael succeeded, but many who conducted themselves according to the opinion of R. Simon b. Jochai were not successful." Raba [being the head of an academy] was in the habit of saying to the disciples: "I beg of you, do not come before me [to the academy] during the days of Nisan (in Spring) nor during the days of Tishrei (in Fall), in order that you may not have any trouble in supporting yourselves during the entire year." Rabba b. b. Chana in the name of R. Jochanan quotes R. Juda b. Elai: "Come and see the great difference between the former generations and the later ones; the former generations made the study of the Torah their regular engagement and their vocation a temporary profession, and both endured with them. But the later generations made the study of the Torah their temporary engagement and their vocation a regular profession and neither endured with them."
(Fol. 40a) R. Juda said in the name of Rab: "A person must not eat before he feeds his cattle, as it is written (Ib. 11, 15.) And I will give grass in thy field for thy cattle, and it continues And thou shalt eat and be satisfied."
Raba the son of Samuel said in the name of R. Chiya: "After every meal eat salt, and after every drink, drink water, and then willst thou not be hurt." We are also taught that "After every meal eat salt, and after every drink, drink water, and then willst thou not be hurt." Another [Baraitha] teaches: "If he ate every kind of food but salt, if he drank every kind of drink but water, in the day he would worry because of an ill odor from his month and at night he would worry because of croup." Our Rabbis taught: "He who [drinks so much water as to] cause his food to swim, will never be disposed to stomach disease." How much shall one drink? R. Chisda said: "A kiton for each loaf of bread." R. Mari in the name of R. Jochanan said: "He who is accustomed to eat lentils once in thirty days will keep away sickness, but they are not to be eaten every day, because they cause a bad odor." Further said R. Mari in the name of R. Jochanan: "Mustard eaten once in thirty days drives out sickness but if eaten every day it is apt to affect the heart." R. Chiya, the son of R. Ashi. said in the name of Rab: "He who is used to small fish will never be disposed to stomach sickness; moreover small fish cause the strengthening of the whole body of a man." R. Chamba b. Chanina said: "He who is used to black cumin will not be disposed to heart trouble." The following objection was raised; Rabban Simon b. Gamaliel said; "Black cumin is one sixtieth of a deadly drug, and he who sleeps at the easterly side of his threshing floor, his blood is upon his head." This is not difficult to explain. Rabban Simon b. Gamaliel refers to smelling it, but eating it is indeed healthful.
(Fol. 43b) One more thing said R. Zutra b. Tubia in the name of Rab; others say R. Chanan b. Bizna said it in the name of R. Simon; still others say R. Jochanan said it in the name of R. Simon b. Jochai: "It is better for a man to be thrown into a fiery furnace than be the means of bringing another to shame in public. We infer this from Tamar, as is written (Gen. 38, 25.) She sent to her father-in-law saying, 'By the man who owns these, am I with child.' and she said. 'Acknowledge, I pray thee, the ownership of these, the signet, the scarf, and the staff. And Juda acknowledged it and said, 'She has been more righteous than I.'" [Tamar thus preferred to be burnt rather than to disclose Juda's name for fear of bringing public shame upon him.] Our Rabbis taught: "Six things are a disgrace to a learned man: He shall not go out perfumed; he shall not wear patched shoes; he shall not walk alone at night; he shall not talk with a woman on the street; he shall not sit at the table with ignorant men; he shall not enter the synagogue late." Some add to this, "He shall not take long steps when walking, and he shall not walk with a proud unbending gait." He shall not go out perfumed. R. Abba, the son of R. Chiya b. Abba, in the name of R. Jochanan said: "This refers to places where immorality prevails." R. Shesheth said it refers only to his clothes, but not to his body, as it is healthful. Regarding the hair [as to perfume], R. Papa says it is in the same class as clothes; others contend it is part of the body. He shall not wear patched shoes. This will support the opinion of R. Chiya b. Abba who said that it is a disgrace for a scholar to go out with patched shoes. Is it really so? Behold! R. Chiya b. Abba himself used to go out with patched shoes. Mar Zutra the son of R. Nachman said: "This is prohibited only when there is a patch upon a patch, then only on the leather, not on the sole, and only during the summer and in the street; but, during the winter or in the house it does not matter. He shall not walk alone at night. Because of suspicion. He shall not talk with a woman on the street. R. Chisda said: "This refers even to his own wife." We have also a Baraitha to the same effect: "Even to his own wife, to his own daughter or to his own sister; for not every one is acquainted with his family." He shall not enter the synagogue late; for he may be called lazy; He shall not sit at the table with ignorant men, for he may adopt their bad manners. He shall not walk fast, because the master said: "Big steps take away one five hundredth of the light of a man's eye," [and if his eyes suffer] what shall be the remedy? Let him drink the cup of Habdala, and he will become well. He shall not walk with proud, unbending gait., because the master said, "He who walks even four cubits with a proua, unbending gait is considered to have spurned [with his haughty head] the feet of the Shechinah, for it is written (Is. 6, 3.) The whole earth is full of His glory."
(Fol. 44a) When R. Dimi came he told a story of a town belonging to King Janai, situated upon the royal mound. From that city there went forth every week six hundred thousand cans filled with fish, for the laborers who were busy collecting the trees there. When Rabin came he said: "King Janai has one single tree on the royal mound whence once a month they collected forty seahs of young pigeons of three different breeds." When R. Isaac came he told of a town named Gufnith in Palestine where there were eighty couples of brother priests who married eighty couples of sister priestesses and when the Rabbis searched in that neighborhood between Sura and Nehardea, they were not able to find husbands for the daughters of R. Chisda. These daughters were finally compelled to marry Rami and Ukba the sons of Chama although they were not priests.
(Ib. h) R. Janai in the name of Rab said: "The egg is better than anything that equals the size of an egg." When Rabin came he said: "A soft-boiled egg is better than six ounces of fine flour." When R. Dimi came, be said: "A soft-fried egg is better than six ounces of flour, a hard fried one [is better] than four ounces [of flour], a soft, or hard boiled one, if it is as big as an egg, the latter is better, but not so with meat." Our Rabbis taught: "A milt is good for the teeth but not for the stomach; vetch is bad for the teeth but is good for the stomach: all raw vegetables make the face green, and all unripe things affect men; every living thing, if eaten alive, strengthens life: every part which is near the [source of] life (as near the throat) also strengthens life; cabbage is a nourishing food, beetroot is good for medicinal use. Woe unto the house where turnip enters!"